There was a rule that the reconciled were not to be subjected to scourging or the galleys, even though they might have deserved them by varying and revoking confessions, but I cannot find that this was observed for, in both the earlier and later periods, cases as we have seen were numerous in which reconciliation was accompanied with these corporal punishments.[409] On the other hand, although the principle was absolute that reconciliation carried with it confiscation and perpetual prison, cases sometimes occur in which these penalties were lightened. In the Toledo auto of November 30, 1651, there were nine reconciliations, in which the accompanying punishments were mostly trivial--in one case the sanbenito was removed immediately on return to the Inquisition.[410] It seems almost a travesty on solemn religious observances that effigies of the dead should be admitted to reconciliation but, as the grave afforded no refuge from the Inquisition, this was a logical outcome of the system, when a defunct heretic had recanted and sought reincorporation with the Church. As he could not be reconciled in person he had to be reconciled in effigy, especially as the sentence was necessary to secure confiscation of his estate. The only occasion of this was the death, during trial, of a prisoner who had confessed, professed conversion and received sacramental absolution on his death-bed. His trial would necessarily be continued and result in reconciliation, and the Inquisition saw no incongruity in parading his image before the people, and performing with it the solemn farce of reconciliation. There was a somewhat inexplicable instance in Majorca of three Judaizers, who had died in prison during their trials, in 1678, after manifesting the necessary signs of repentance; they were not included among the two hundred and twelve reconciliations, in the autos de fe of 1679, but, thirteen years afterwards, their effigies were reconciled in the auto of July 2, 1691 and no theologian seems to have asked himself what was their spiritual condition during this prolonged interval.[411] This reconciliation in effigy, was not, as Llorente states, an innovation introduced under Philip III, but was practised from the beginning, for there was an instance of it in Beatrix Sener, deceased, thus reconciled May 2, 1499, at Barcelona.[412] Apparently the age of responsibility was the only minimum limit in reconciliation. In the Madrid Auto of 1632, Catalina Méndez, a child of 12, was reconciled with sanbenito and six months' imprisonment. At Toledo, in 1659, Beatriz Jorje and Ana Pereira, Portuguese Judaizers each ten years old, were reconciled; the former had her sanbenito removed at once; the latter was sentenced to confiscation and four months of prison.[413]